The earliest Christian Eucharist was fundamentally an evening banquet, deeply rooted in the Greco-Roman tradition of communal dinners rather than a simple ritualistic ceremony. The Greek word “Eucharist” means “to give thanks,” and this sacred meal mirrors the dapenon—a formal dinner party with structured courses, prayers, hymns, and fellowship.
Paul’s First Letter to the Corinthians describes the Lord’s Supper as a “dapenon,” indicating a full meal setting where bread was eaten as a shared main course, followed by wine during a later symposium phase. These were no mere symbolic gestures but substantial communal meals held typically in the evening, as was the cultural norm in the Mediterranean world. The early Christians gathered just like other voluntary associations or guilds, which met for ritualized banquets featuring prayers, offerings, and food distributions vital to social and religious life.
The Didache’s Eucharistic prayers offer evidence of these banquets’ religious character, giving thanks for the “holy vine of David” (the wine) and celebrating community unity through bread, without necessarily linking the meal directly to Jesus’ crucifixion.
Historical scholarship also suggests that the gradual transition of Eucharist celebrations from evening meals to smaller morning rituals happened over several centuries, influenced by practical factors such as the growth of Christian assemblies and imperial restrictions on evening gatherings. Early second-century theologians like Justin Martyr and Tertullian acknowledged the similarity of Christian meals to other religious symposia, highlighting the Eucharist’s place within wider cultural dining traditions.
Additionally, the Last Supper narratives in the Gospels, traditionally understood as the Eucharist’s origin, contain elements common to many Jewish and Greco-Roman dinner practices of the time, reinforcing that Jesus’ meal with disciples was an evening event consistent with contemporary customs.
In short, the original Eucharist was a full, sacred evening banquet performed in the cultural context of Greco-Roman communal dining and religious association meals. Over time, it evolved into the more symbolic, ritualized form familiar today, but its roots remain in these substantial, community-centered feasts.
Jay N. Forrest
Rev. Dr. Jay N. Forrest, D.Min., is an independent scholar, interfaith hermit, and author specializing in comparative religious studies, scriptural translation, and contemplative practice. A retired ordained minister and certified meditation teacher with decades of ministry experience, he has produced rigorous translations of key selections from the Pali Canon and Greek New Testament, blending historical-critical methods with insights from Eastern and Western traditions. His scholarship explores the intersections of early Christian texts, Sufi mysticism, and perennial philosophy, offering fresh hermeneutical perspectives on transformative spirituality. Dr. Forrest’s publications, including works on Buddhism, Christianity , and Zentheism, establish him as a distinctive voice in bridging theological erudition and lived devotion for contemporary seekers. Grounded in extensive academic training, his contributions illuminate scriptural foundations and mystical encounters across faiths.